‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) used to say, “None can reach the station of taqwâ until he possesses neither action nor words that can be exposed to his embarrassment either in this world or the Hereafter.” He was once asked, “When does the worshipper reach the peak of taqwa?” He replied, “If he put all his thoughts and desires in his heart on a plate and then wandered around in the market, he should not feel ashamed of anything there.” He would frequently say, “The sign of the muttaqî (pious person) is to bridle oneself from speaking just like one in ihram bridles himself from speaking. The muttaqî need to be a scholar of the Sharî‘ah, all of it, otherwise he leaves taqwa without realizing.”

Abû Dardâ (radiyAllâhu ‘anhu) said, “From the completion of taqwa is that the slave fears from his Lord even with regards to things the weight of an atom.”

Abû Hurayrah (radiyAllâhu ‘anhu) was asked about taqwa. He said, “It is a road full of thorns. One who walks it needs to have extreme patience.”

Sufyân ath-Thawrî (rahimahullâh) said, “We met a people who loved it when it was said to them, Fear Allah the Most High. Today you find that people only become annoyed at this.”

La ilaha ill-Allah, Muhammadur Rasulullah

No Guest-Voting&nbsp&nbsp
IP Logged

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 30 May 2009 at 6:44pm

Taqwa according to Ali bin abi Talib RA

“When Ali (ra) returned from the Battle of Siffin, he passed by a graveyard outside Kufa and said:

‘O you who live in houses that create loneliness and in deserted places! You who live in darkening graves! O people of dust and alienation! O people of isolation and loneliness! You are, for us, scouts and we, for you, followers. The houses? Well, they have become inhabited again. The wives? They have remarried. The wealth? It has been distributed.

This is the news we have for you. What news do you have for us?’

Then Ali (ra) turned towards his army and said: ‘If they were permitted to speak, they would inform you that the best provision is taqwa.’”

Hammam bin Shuraih, a companion of Ali RA, asked him to narrate the qualities of the people of taqwa so that he would be able to see them in front of him.

Ali RA replied: When Allah created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth.

The people of taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. They lower their gaze when they see something that Allah has forbidden them to see, and they give ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity.

Had it not been for the appointed time that Allah has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.

They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange.

During the nights they stand in rows and read portions of the Qur’an. They recite it with proper recitation which grieves their hearts and drink it (the Qur’an) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.

In the day they are tolerant and learned, kind and God-fearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds.

If one of them is called ‘pious’ he fears what will be said of him and says: ‘I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.’ Their signs are that they are strong in Islam, resolute in their softness, firm in their belief.

They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking halaal; active in (pursuing) guidance and they abhor greed. They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfill that which they dislike they deprive them (their selves) of that which they like. The apple of their eyes is in what does not perish and their abstemiousness is in what disappears. They combine knowledge with tolerance and speech with action.

You will find their hopes are realistic, their mistakes few, their hearts humble, their selves content, their diet meager, their matters simple, their deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them and meet those who sever ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in prosperity. They are not prejudiced against those they dislike nor do they favor those they love.

They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbors. They do not curse at the time of difficulties nor do they venture into falsehood. Silence does not bother them and if they laugh they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them.

Their own selves live in toil while others are comfortable around them. Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme.

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 31 May 2009 at 7:46pm

Wa Iyyakum Brother

There was an asian writer Qudrat ullah Shahab(may Allah rest his soul) who had these thoughts on Taqwa...

…..I was also confused about the true meaning of taqwa (piety, God-consciousness), tawakkul( reliance on God) and tawba(repentance). I had read somewhere that in order to understand the Quran one must have a wholesome disposition, a wholesome intellect, breadth of vision and the “light” of understanding and these come about through taqwa. What is taqwa though? How is it attained? At that time I had no idea.

The Quran describes the person of taqwa thus:

It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing. (2:177)

The Quran also tells us:

Deal justly, that is nearer to piety. (5:08)

O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. (7:26)

Apart from outer raiment there is also spiritual raiment, that is the raiment of taqwa which is even more needed than the outer garments. Just as the outer garment covers the nakedness of the body and adorns it, so does the garment of taqwa cover our bad traits and adorn our good ones.

After reading the descriptions of the people of taqwa in the Quran my heart was set free from the fear of those “righteous folk” who are often seen carrying the staff of their own righteousness and pouring scorn on their “weaker” fellows in a remorseless manner. Such people truly deserve to be pitied. The real people of taqwa are people of beauty and grace; of good character, clean hearted, full of faith, generous, just, truthful, soft-hearted, able to control their anger and their desires; free of arrogance, searching out the faults of others or being sarcastic and derogatory towards them.

Their outer garments are beautiful and pleasing and their inner garments are even more beautiful. This is the raiment of taqwa. Their outer form does not proclaim their righteousness and if their inner self ever entertains the idea that they are people of taqwa, this inner raiment is ripped to shreds leaving them stark naked in the valley of arrogance. This is a two-edged sword. Only that fortunate one survives its blow whose taqwa is for God alone.

Source:Shahabnama

Edited by a well wisher - 31 May 2009 at 8:10pm

La ilaha ill-Allah, Muhammadur Rasulullah

No Guest-Voting&nbsp&nbsp
IP Logged

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 03 June 2009 at 4:34pm

Although many will say that Taqwa is to the fear Allaah, the term and its usage actually cover a much broader meaning than that. It literally means to place in between you and what you fear a ‘wiqaaya’ (a protection or a preventative measure), so to have taqwa of Allaah subsequently means to place in between yourself and what you fear from Allaah some form of protection. In a nutshell, it is to act only in His obedience and steer away from disobeying Him, performing that which is beloved to Him and abandoning whatever displeases Him, – it is to love Him, fear Him and have great hope in Him.

Taqwa reflects off a person in their lives and without realising it, many people will show what they possess of taqwa – whether great or small – in their day-to-day business. Hence it is an act of the heart which is deeply built within a person and it has the ability to grow, establishing itself firmly or slowly decrease until very little of it is left.

When the Messenger (sallallaahu `alayhi wa sallam) was asked, “What is the thing which enters people into Paradise the most?” he replied “Taqwa and a good character” – two extraordinary traits that I find often take time to build up and perfect.

When asked about taqwa and what it meant, ‘Umar ibn ‘Abdil-‘Azeez would say “Taqwa is not fasting by day and standing for prayer by night… but taqwa is to desert what Allaah has forbidden and to fulfil what He has commanded – and whoever puts forth goodness after that, then that is khayr upon khayr.”

Talaq ibn Habeeb would also say, “Taqwa is to be obedient to Allaah upon a Light from Allaah, hoping for reward from Allaah, and it is to abandon sins upon a Light from Allaah fearing the punishment of Allaah.”

Taqwa enters into a believer’s general alertness about his/her actions and it acts as the guard over their good deeds before and after its fulfilment. It is the shield which the believer uses to protect himself from the plots of the Shaytaan and his whispers. It is that which saves a person from the brink of destruction in this life and in the Hereafter.

Abu Hurayrah (radhi Allaahu `anhu) was once asked about Taqwa to which he replied, “Have you ever trodden along a thorny path?” ‘Yes’ said the questioner. “What did you do?” asked Abu Hurayrah. He replied, “If I saw a thorn, I moved away from it or crossed over it or held back from it.” – “That is taqwa” said Abu Hurayrah.

From the signs that a person has little taqwa is the belittling of sins and disregarding the accumulation of bad deeds – even if they are small. Ibn al-Mu’tazz said in a few lines of poetry,

Fear from the Allaah, the Majestic,And to do deeds according to the Revelation,To be pleased with little,And to prepare for the Day of Departure

One of the companions of Abul-‘Aaliya relates: I once saw Abul-‘Aaliya making wudhu and the water was dripping from his face and hands. I greeted him and said, ‘Indeed Allaah loves the Tawwaabeen (those that turn to Him in repentance) and the Mutatahhireen (those who purify themselves).’ He said, “Ya Akhi, the Mutatahhireen are not those who purify themselves from dirt, but it is them that purify themselves from sins with Taqwa.”

Abul-‘Aaliya (Rufai’ ibn Mihraan) was a Taabi’ee known for his piety and ground knowledge of Qur’aan. It is said that out of his deep taqwa and in preparation for the Hereafter, he would dress up in his kaffan (shrouds), at least once a month. He also wrote out his will seventeen times in his life – even though he was perfectly healthy. He would set a date for each will and if that date came to pass while he was still alive, he would look back at the will and alter what needed to be altered and set another date. All this was his preparation for the great journey that every soul must undertake from this Dunya to the Hereafter.

Piety is something that we must all aspire to attain and really seek to build within us. With taqwa were the Muttaqoon (those who have taqwa) able to supersede the norm, go against extreme odds, witness magnificent miracles and keep going when the world fell to its knees. Taqwa leads one to success in this life and the Next; it provides a way out for the believer in every difficulty, it remits sins, makes matters easier and continues to be the guiding light for its companion. The pages of the Qur’aan are filled with verses where Allaah ‘azza wa jall has declared His Love for them and how many times has Paradise been promised to them?

In the words of the Messenger (sallallaahu `alayhi wa sallam),

اتق الله حيثما كنت“Have taqwa of Allaah wheresoever you are…”

May Allaah make us from amongst them, forgive us for our mistakes and enter us into Paradise, ever-lasting gardens, a delight to the eyes of its dwellers. Ameen

“Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”

[Al-Tirmidhi relates it, saying: It is a good (hasan) Tradition. In some copies he says: It is a good and genuine (hasan and sahih) Hadith.]

background

Taqwa is one of the most important and comprehensive Islamic concepts. The term is derived from its root “waqayya” which means “to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.

Some translate Taqwa as “to fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali ibn Abi Talib, radiyallahu anhu, defines it as: “Fearing Allah, adhering to His commandments, being content with what He provides one with, and getting ready for the Day of Judgement.”

Mohammad Asad translates it as “to be conscious of Allah.” It might be better according to some Muslim linguist to use the transliteration of this Qur’anic term and keep it as it is.

The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says:

“O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims”[Surah Al-Imran (3): ayat 102]

By realization of Taqwa a Muslim is granted many bounties and blessings which he/she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him/her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

lessonsAccording to Ibn Rajab’s view as well as other scholars, Taqwa is to fulfill obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets, alayhim al-salam, to their people. Prophet Mohammad, sallallahu ‘alayhi wasallam, used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions.

Those who define Taqwa as “fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfill obligations and keeps him/her away from prohibitions.

Taqwa does not imply perfection. Those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa.

Allah the Almighty and all Merciful has left the door of forgiveness opened to many means by which the punishment for a sin might be removed. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, ayat 114: “Verily, the good deeds remove the evil deeds.”There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:

Istighfar (seeking forgiveness by supplication)

Tubah (repentance)

Du’a’ of Muslims for one another

The intercession by the Prophet, sallallahu ‘alayhi wasallam

The intercession of pious Muslims

Performing the daily five prayers regularly and on time

Afflictions

The torment in the grave

The horrible scenes and events of the Last Day

The mere Mercy and Forgiveness from Allah

If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner. Ibn Rajab says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet, sallallahu ‘alayhi wasallam, explicitly stated that he/she must deal with people in a kind manner.” This ruling is stressed in many other hadiths, of which the following are some:“Piety and Righteousness is being of good character.” [Recorded by Imam Muslim]“The believer with the most complete Iman (faith) is the one with the best behavior.” [Recorded by Imam Ahmad and Abu Dawud]“There is nothing heavier in the scales than good character.” [Recorded by Imam Ahmad and Abu Dawud]The Prophet, sallallahu ‘alayhi wasallam, made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

conclusion

To fear Allah the Almighty, to adhere to His commandments, to follow doing a bad deed with a good deed to wipe it out, and to deal with others in a good manner and good character are all aspects of the concept of Taqwa.

Edited by a well wisher - 05 June 2009 at 4:41pm

La ilaha ill-Allah, Muhammadur Rasulullah

No Guest-Voting&nbsp&nbsp
IP Logged

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 16 June 2009 at 2:56pm

Servants of the Most Gracious

Lessons from Surah Furqan

Although they may be seen to be few, true servants of Allaah will never cease to exist. In every place, there will always be righteous and obedient believers who have taken it upon themselves to fulfil their promise to Allaah. They are the ones who are engaged in working righteousness and in constant personal reform – developing and improving themselves, never content with their current state. They are the sincere Muslims who exert themselves in their submission to Allaah, regularly keeping in check the contents of their heart, the reality of their thoughts and the course of their actions. They are from amongst the ‘Ibaadur-Rahmaan – the true servants of the Allaah, the Most Gracious.

“And the slaves of the Most Gracious (Allaah) are those who walk on the earth in humility and sedateness and when the foolish address them, they reply back with words of peace.”

[Surah al-Furqan: 63]

Throughout the Qur’aan, Allaah regularly mentions their characteristics. Characteristics such as patience and piety, gratitude and steadfastness, humbleness and courage, justice and equity to name but a few.

| |

In the above verse, the first trait mentioned by Allaah as belonging to His servants is one of tawaadu’ – humbleness and humility. It is an extremely important attribute sprouting from a pure and believing heart, having a direct affect on one’s action. It is an attribute which totally eliminates any presence of arrogance and false pride, leaving ground for only goodness to grow. A well-known human trait is that people often respond fiercely to verbal abuse as they see it to be an attack on their personal self. It pierces their pride and ego – hence the backlash. However, for the Muslim, when the ignorant addresses him in such a manner, it holds no weight in his sight and little does it affect him for his main concern is not the ignorant, but rather his Lord. He thus replies back with words free from any evil or sin.

| |

“And those who spend the night before their Lord, prostrate and standing.” [v.64]

The night prayer also termed ‘the prayer of the righteous’ is never found missing from the life of the believer. The servants of Allaah are those who are found awake when the masses are asleep, they are found engaged in prayer and supplication, out of their love for their Lord at a time when He descends to the lower heaven. They realise the great opportunities that lie here and so they hasten to perform much good. Their imaan has taken them beyond establishing the obligations of Islam in their life to establishing and being steadfast upon the performance of the nawaafil (supererogatory deeds) – and as Allah mentions “My slave continues to draw near to me with supererogatory works (nawaafil) until I love him”. [1]

| |

“And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment.”[v.65]

Recalling the humbleness of such ‘ibaad (servants of Allah), it is only a natural quality of theirs that they never feel safe from the punishment of the Hereafter. Despite the good deeds they have sent forth for themselves, they never reach a state of false self-confidence wherein they are at ease with regards to the Aakhira (Hereafter). They realise that deeds alone do not guarantee one a dwelling place in Paradise as is narrated from the Messenger of Allaah (s.a.w) when he said, “Know that the deeds of one of you will not save him (from the hell-fire)” The sahaabah replied, “Not even you, O Messenger of Allaah?” He (s.a.w) said, “Not even I, except if Allaah bestows upon me His Mercy and Favour”[2]

| |

“And those who when they spend are neither extravagant nor niggardly, but hold a medium way between those.” [v.67]

Imam Ash-Shaafi’ee mentions interestingly that “extravagance is to spend wealth in other than its right.” In other words, were one to spend pennies in something useless, than one may be guilty of extravagance despite the little he or she has spent, as Ibn ‘Abbaas said, “Whoever spent a hundred thousand in due right (i.e. in good), then he is not a spendthrift. Whosoever spent a dirham (i.e. small amount) in other than its right, then he is a spendthrift…” [3]It’s not for a believer to waste and be careless with wealth, which is itself a blessing and a trust from Allaah, the Provider. Whilst many people have made acquiring wealth to be their goal, the reality is that it is simply a means for one to reach the ultimate goal of acquiring the Pleasure of Allah. It is a characteristic of the believer that he or she is never found to be abusing this trust of wealth, but rather is always spending it in its due right and in goodness.

| |

“And those who invoke not any other god along with Allaah, nor kill such life as Allaah has forbidden, except for a just cause, nor commit fornication – and whoever does this, shall receive the punishment.” [v.68]

There is no doubt that to associate others in the worship of Allah is the greatest sin by which one leaves the fold of Islam, and so it is made clear that the servants of the Most Gracious are they who purify their worship for Him Alone and do not call upon other than Him. They stay away from anything that can possibly jeopardize their belief, including the rest of the major sins mentioned in the verse. However, for those who may have committed the sins (with the exception of shirk), Allah says shortly afterwards:

“Except those who repent and believe, and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.” [v.70]

The characteristics of ‘ibaadur-Rahmaan continue:

| |

“And those who do not witness falsehood, and if they pass by some evil talk, they pass by it with dignity.” [v.72]

Justice. A known element within the true Muslim character and an attribute to be observed by all claimants of Islam, regardless of where the interest lies. Hence, to bear false witness only amounts to lies, often resulting in social chaos and injustice. Inner strength often needs to be developed to keep our soul away from doing injustice to ourselves or to others and also to keep it away from engaging in idle or evil talk which it may be unsurprisingly attracted towards. The servants of Allaah naturally find dignity in their faith which allows them to not only avoid evil, but to be unaffected by it altogether.

| |

“And those, when they are reminded of the Ayaat of their Lord, fall not deaf and blind thereat.” [v.73]

They do not turn away from the Revelation of Allaah, but rather they rush to listen to it attentively. They are not from amongst those about whom Allaah has said, “They are the deaf, dumb and blind, so they return not (to the Right Path).”[4] Instead they are counted as being amongst those mentioned in the verse, “Only those believe in Our Ayaat, who, when they are reminded of them, fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”[5] They are the ones who turn their ears and hearts fully in acceptance to what their Lord has to say.

The characteristics of the servants of Allaah in the passage of Surah Furqan draw to an end with:

“And those who say: "Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon" [v.74]

“Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.”[v.75]

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 06 July 2009 at 11:51am

Dr. Abu Ameenah Bilal Philips

Among these fundamental principles is the principle of taqwaa. This is a term with which many people are familiar. Taqwaa is usually translated as the fear of Allaah, of having this quality. It comes from an Arabic verb, waqa’a yaqee, which means to protect oneself. A shield is a wiqaayah coming from the same verb, something to protect yourself with.

Taqwaa also becomes the basis by which people are considered superior to others in Islaam. Allaah subhaanahu wa ta`aalaa in the Qur’aan has informed us that he has favored some people over others. Sustenance is an example. In 16:81, Allaah says, "Allaah has favored some of you over others in sustenance." This is reality. That is, in this life people are not all equal. Allaah has favored some over others in a variety of different capacities. However these favors are part of the tests of this life.

They are not favors on the basis of which we should feel proud or we should feel superior because feelings of pride and superiority are cursed. They are something hated in Islaam. As the Prophet has said, "Whoever has a mustard seed worth of pride in his heart will never enter paradise." Pride is something which is particularly despised in Islaam. This is so to such an extent that if we were to identify, within the lslamic context, an original sin, that original sin would be pride.

Pride, of course, was the sin of Satan when he was commanded by Allaah to bow before Adam, along with the other angels, he refused to bow, and when Allaah asked him, not because Allaah did not know, but When Allaah asked him why he refused to bow to bring what was inside of him, Satan replied that "You made me from fire and made him from clay. I am better than him, because you made me from fire and you made him from clay."

Of course, when we look at issues of racism and nationalism, we see similar feelings. People feel they are better than others because they belong to a particular race, or because they belong to a particular nationality. These feelings obviously have no place in Islaam at all, feelings which are fundamentally opposed to the teachings of Islaam with regards to Allaah creating mankind from a single soul, dividing them into various tribes and nations, as Allaah explained, in order that human beings may know each other.

In that verse, Allaah goes on to identify what in fact is the basis under which certain people are considered superior to others, objectively, in the sight of Allaah . He said that the most noble of persons in the sight of Allaah are those who have greater taqwaa. Allaah has therefore defined that as being the factor which elevates people over others. As such, Allaah advises us that we should not wish for those things in which He has favored some over others.

Taqwaa is not something which Allaah favors some over others in the sense that he gives so and so taqwaa and He does not give so and so taqwa. Taqwaa is earned. He gives so and so much money and he gives so and so less money, but taqwaa is something which we earn by an act of faith. In the material world what Allaah has favours us with is grants which He gives, trusts which He puts in our hands and as such he has said, "Do not wish for what Allaah has favored some of you over others." [4:32]

That is, we should not wish for those things in which Allaah has favored some of us over others, because Allaah, knowing the capacities of people, has given them certain tests which are suitable for them. We may desire these things but if we had them they may be beyond our capacity so Allaah advises us not to wish for them. Of course, they may look as though they would be nice and good, however we can not predict what the end result will be for us. Allaah has destined for us to have what we have because that is what is suitable. The Prophet sallallaahu `alayhi wa sallam has reinforced this in the hadeeth found in Bukhari and Muslim, in which he said "look at those below you and not those above you. It is better for you so that you do not deny Allaah’s blessings upon you."

Look at those below you. This means, in the material world, Allaah favors some over others materially. Don’t look at those who have been favored over you, because it will only create in your heart discontent and jealousy, which can destroy your own deeds. Good deeds that you intend to do can be destroyed by these feelings, so we are advised not to look to those above us who have been favored over us.

Instead we look to those below us, because no matter what circumstance we find ourselves in, there are always some people who are below us economically, in greater difficulty and hardship. By doing so, we will realize that, yes, we are not so badly off after all. Allaah has favored us in this way and that way and the other way, and in thinking so we will protect ourselves from Allaah’s displeasure.

The Prophet Muhammad sallallaahu `alayhi wa sallam had said on the final pilgrimage, as well as on other occasions when he spoke about the halal being clear and the haram being clear, pointing to his heart, that taqwaa is in the heart, fundamentally. Meaning that it is not something which one can measure. I cannot measure your level of taqwaa, you cannot measure my level of taqwaa. We may judge in general by the outer actions of people saying that well so and so does not seem to have very much taqwaa because they are doing a lot of things which are displeasing to Allaah and so and so seems to have more taqwaa because he or she seems to be doing a lot of things which are pleasing to Allaah.

However these are superficial judgments, we really don’t know what is going on inside of a person. There was a particular incident which is recorded in Saheeh Muslim, during the battle of Khaibar, `Umar was quoting the people as saying so and so is a martyr. People who had been killed were lying on the battlefield. `Umar was walking with the Prophet sallallaahu `alayhi wa sallam and saying as people were saying that this one is a martyr, that one is a martyr. He came across a person and said so and so is a martyr. The Prophet sallallaahu `alayhi wa sallam said "By no means, I have seen him in hell in a cloak which he took from the spoils dishonestly." He then told `Umar ibn al Khattab, "Go `Umar announce to the people three times that only the true believers will enter paradise."

This hadeeth serves to clarify the point of who truly believes and who doesn’t. Normally we would assume that the person who gives his life for the sake of Allaah, that this is an ultimate act of taqwaa, giving one’s own life for the sake of Allaah in jihaad. However this individual was fighting not for the sake of Allaah, in fact he was fighting for the spoils of war and as such, when he had an opportunity to steal, to take more than his share from the spoils, he stole.

His act, though on the outside, led everyone, including `Umar ibn al Khattab, to judge the man to be a martyr possessing among the highest of levels of taqwaa, the Prophet sallallaahu `alayhi wa sallam said that he saw him in hell. This is to let us know that taqwaa is not something that we can ultimately judge from outside, it is something which is an internal factor.

When we look at the various practices and teachings of Islaam with regards to acts of worship, we find most of them, if not all, guiding people towards this state of taqwaa. For example, with regards to fasting, Allaah subhaanahu wa ta`aalaa is saying, "O you who believe, fasting has been prescribed for you as it was for those before you in order that you may be of those who have taqwa."

This concept of taqwaa, wherein one seeks to protect oneself from the wrath of Allaah by doing the things which are pleasing to Him, one can only do so if one is conscious of Allaah. This is why the term taqwaa is also expressed in English as God-consciousness. And when we look with regards to salaah, we find Allaah saying, "Establish the prayer for my remembrance." So salaah, and virtually all aspects of `ibadaah, serve to keep us in a state of consciousness of Allaah in that when a person is conscious of Him, aware that He is watching, then that person would not seek to do the things which would not be pleasing to Allaah. It is when we forget Allaah that Satan finds the opening, he is able to approach us, suggest evil and we fall into evil.

In the end, we are in that state of constant struggle between the remembrance of Allaah and the forgetfulness of Allaah. Remembrance of Allaah ensures righteousness, forgetfulness of Allaah opens the door for sin. Taqwa is therefore a concept having to do with the remembrance of Allaah, fearing Allaah, protecting ourselves form the wrath of Allaah. All of this is related to taqwaa and all of it represents the goal or the basic principle, which Islaam seeks to develop in us and which, ultimately, is the foundation of righteousness.

When a person develops these principles, or works towards them, their achievement earns one the status of being a friend of Allaah. Those are the friends of Allaah. In common belief a friend of Allaah is walee, or waliyullah, this is the term used by Allaah in the Qur’aan and the Prophet in his Sunnah. This term is, however, also translated in common parlance as saint. But in fact from the Islaamic point of view, we have no saints. And the qualities or the things which distinguish the so-called saint in the common people’s eyes is that such an individual performs miracles.

However from the Islaamic perspective the friend of Allaah is one who has developed taqwaa. As Allaah said in Soorah Yunus, 10:63, "Behold certainly no fear and no grief shall overcome the awliyaa’ of Allaah, the friends of Allaah, those who believe and have taqwaa." These are the friends of Allaah.

The Prophet sallallaahu `alayhi wa sallam has explained this in more detail. As is always the case when we go to the Qur’aan, we have to look to see what the Sunnah has to say on the various issues that are addressed in the Qur’aan. For it is really in the Sunnah that we find the details identified for us. And there we find a particular hadeeth reported in both al-Bukhari and Muslim, in which the Prophet sallallaahu `alayhi wa sallam quotes something to us from Allaah. This hadeeth is reported from Abu Hurairah and he quotes the Prophet Muhammad as saying, "Verily Allaah Almighty said, ‘Whoever seeks to harm a friend of mine, I have declared a war upon him.’" This is the status of the walee of Allaah, the friend of Allaah, that whoever seeks to harm that individual, Allaah has declared war against that person. This is obviously a state which we all should seek, this is ultimate protection.

Allaah subhaanahu wa ta`aalaa goes on to explain through the words of the Prophet sallallaahu `alayhi wa sallam, in this hadeeth qudsi, meaning that it is not from the Prophet sallallaahu `alayhi wa sallam himself, he is actually conveying to us the words of Allaah. Allaah goes on to say that "My servant does not come closer to Me by anything more beloved to Me than the things which I have made compulsory for him." That is, to come closer to Allaah, to achieve the state of friendship, of being a friend of Allaah, the route to it is through the basic compulsory things which Allaah has set. Anyone who has not established this can never be a friend of Allaah. In other words, there are no shortcuts to taqwaa.

There are people who offer shortcuts. You do this, if you say that, and you will be there. But Allaah explains that the only route is through the compulsory things. He goes on to say that the slave, after doing the compulsory things, continues to come closer to Allaah by doing voluntary acts of worship until Allaah loves him.

Each and every one of the compulsory acts of worship has a voluntary aspect to it. The compulsory is supposed to engender in us, should develop in us a desire to do the voluntary, because the voluntary, when a person is completing voluntary aspects of worship, then their acts of worship are transformed from mere ritual into a way of life. They become part and parcel of a person’s lifestyle.

Salaah is compulsory five times daily, but then we have what we call sunnah prayers before and after and also a variety of others. For example, the Prophet sallallaahu `alayhi wa sallam had said concerning salaatul istikhaarah that whenever we have an issue to deal with and have to make a decision, we should make two rak`aat and make this du`aa. Voluntary salaah for us to do include witr and tahajjud at night. All of these different voluntary acts, when made a part of our life, built out of the compulsory, allow salaah to take on a living quality. It is shifted from the level of ritual to the level of lifestyle.

Similarly with fasting, one fasts the month of Ramadaan because it is compulsory. The goal is not just that we fast Ramadaan every year, but that fasting becomes a way of life for us. The Prophet sallallaahu `alayhi wa sallam encouraged us to fast six days in Shawwal. Combine that with Ramadaan and you get the reward of fasting the whole year. This still leaves us with the middle three days of every lunar month, the 13th, 14th, 15th; then he used to fast on Mondays and Thursdays, as he said, "Mondays and Thursdays the gates of paradise are open." These are some of the voluntary fasts that we are encouraged to complete. What we are trying to develop therefore, is a consistent attitude towards fasting, where fasting is something that we are doing on a regular basis. Fasting is developing self-restraint, personal control over desires, whether for food, or for sexual relations, or control over our tongues. All of this, this control is not something that we need only one month in a year, it is something that we need throughout the year. This does not become a reality until fasting becomes a way of life for us.

Similarly zakaah is compulsory on a yearly basis, once a year. However, again, zakaah is there to develop in us an attitude towards sadaqa, develop in us generosity, where it is something which is automatic. Whenever we have an opportunity to share with others, to help others, we reach out. This is a way of life, these are the aspects of taqwaa. We develop this through the implementation of the fundamental principles of Islaam and then build on top of them the voluntary acts of worship. Allaah then went on in the hadeeth quoted by the Prophet sallallaahu `alayhi wa sallam to say that when a person acts this way then Allaah will answer any prayer that he asks, and if such a person seeks Allaah’s protection, Allaah will protect him.

If we seek the love of Allaah - and Allaah loves those who are His friends, as well as those who in general do good, but there is a special love for those who are His friends - then we have to attain and achieve that love through establishing the things which are compulsory for us. That’s the bottom line.

And Allaah had said in the Qur’aan, clarifying this point, saying, "If you love Allaah, then follow me (the Prophet sallallaahu `alayhi wa sallam), and Allaah will love you." Following him is by doing the things which are compulsory, then building on top of it the recommended acts so that they become a way of life. Now once that becomes a reality, then in fact we will achieve happiness in this life. This is the bottom line to happiness, something that everybody struggles for.

Materialist society offers a variety of different paths to achieve happiness. However, in reality, we should be aware that the happiness achieved by material pastimes is limited - holidays, for instance, begin and end. The car runs for so many years and it breaks down. A house may be nice at one time, then it may become less attractive or inadequate.

The things which are associated with happiness in this life, material things, are passing things. Once you have them then you seek other material things because in fact this happiness is only a fulfillment of a physical desire. And when you fulfill a physical desire, there are other desires to replace it soon afterwards.

And even that physical desire, when you fulfill it, it is likely to increase itself in the same area. As the Prophet sallallaahu `alayhi wa sallam has said, "If a man were given a valley of gold, he will desire another one." In the West we say, the grass is always greener on the other side, this is our desire. There is no end.

The Prophet sallallaahu `alayhi wa sallam has said, our desire does not end until we are in the grave. We can never achieve happiness through fulfillment of material desires. Happiness only comes with taqwaa. As Allaah subhaanahu wa ta`aalaa says, "It is only with the remembrance of Allaah that the hearts find rest."

When a person achieves taqwaa, then his or her heart comes to rest, meaning that they are not driven constantly to want more. Whenever problems arise they are not in a state of confusion and fear and doubt because their hearts are at rest. They understand the vicissitudes of life, the ups and the downs, they understand that it is part of the test, that ultimately the whole of their life is reward, blessings. As the Prophet sallallaahu `alayhi wa sallam has said, the whole of a believer’s life is good, and this is only the case of a true believer, if a good comes to him, he thanks Allaah and Allaah rewards him for that good, he doesn’t forget Allaah with it. And if harm comes to him, a calamity strikes, he is patient and Allaah again rewards him for it.

The Prophet mentions the whole of life, because life is between these two, isn’t it? Calamity and success. Difficulty and ease. As Allaah says in the Qur’aan, "With every difficulty comes ease". What happens is that both sides of the coin are tests, in the good times, when ease is there, it’s a test. Do we become so happy with our success that we forget Allaah and our responsibility, or do we thank Allaah remembering that it is really from Allaah, even though yes, we strove, we tried, but ultimately achieving that was from Allaah, because we cannot guarantee the results of any of our acts. We can strive, we can decide, make decisions, we can move, but whether we are successful in our efforts or not this is according to the destiny of Allaah, what Allaah grants us. If we get something, this is a blessing of Allaah so remember that it is a blessing, thank Allaah and whatever good is in there we try to share with others.

In a time of difficulty, we realize yes, it is a result of some evil that we have done and whatever harm befalls us, whatever pain we feel, it is a purification for our sins, so it is about being patient. We patiently bear it knowing that it is not going to last forever, calamity, difficulty does not come to a person and just remains, but it is raised after some time, so if we are patient then Allaah rewards us even in the time of calamity. But as the Prophet sallallaahu `alayhi wa sallam said, patience is exercised at the time of calamity, not afterwards.

On one occasion when he said that statement, he had passed by a woman who was crying, tears, screaming, wailing. He asked the woman what the problem was and advised her to control herself. She didn’t know who he was so she turned to him and said what do you know what has befallen me, it has not befallen you, you don’t know. Maybe, in other words, if this happened to you, maybe you would be screaming just like me, maybe even worse. So the Prophet sallallaahu `alayhi wa sallam went on. This obviously was someone he could not communicate with at that moment. Then other people told her, that was the Prophet of Allaah. So she ran to him and said, "sorry, sorry…I shouldn’t do this, I shouldn’t have said this..." Patience is at the time of calamity. That is when patience is required.

Keeping this in mind, we need to approach our worship with renewed vigor. After we have been Muslims for a while or after we have returned to Islaam, sometimes it is very easy to fall back into a routine. When obligations are done routinely, again though we might be fulfilling the ritual, the real reward is lost because it is only when we do that ritual with full fervor, really from our heart, sincerely, that we are getting reward. Otherwise, just the physical movements of salaah, fajr, dhuhr and `asr, these remove the obligation of prayer but do not earn for us reward.

Without sincerity in our worship we don’t grow, and we should constantly be seeking growth, because none of us has prayed the perfect prayer. This means that there is room for improvement, constantly. We know that there is so much more we can do, so we should strive to look back in our prayer and ask ourselves to what degree are we in fact praying as we should. The Prophet Muhammad sallallaahu `alayhi wa sallam said, "Pray as you saw me praying," but he is not only talking about the physical movement, which is a part of it, he is also talking about the spiritual aspect of that prayer.

He is encouraging us to try to seek fundamentally that complete prayer. This is what we have to work for. And whenever we lose that desire to work for it, then we know that we are in trouble, we have slipped backwards, we have to constantly check ourselves and step up again.

The same is true with fasting, the first time we fasted in Ramadaan. Whether it is for those of us who have converted to Islaam or those of us who reverted by becoming aware of their Islaam again, we know that the first fast, based on a conscious choice, had a certain greatness and power that each subsequent fast seems to have lost. In fact we should be going from strength to strength. We should be striving to maintain that level. It is maintainable, not as a constant, there will always be ups and downs, that is how our faith is, our taqwaa. Taqwaa is not such that you reach a certain level and you are there 100% all the time. Taqwaa is going up and going down, it increases and decreases. We have to work for that increase, to keep it increasing. Fundamentally, what increases taqwaa are righteous deeds, and what decreases it are evil deeds.

That is the bottom line, there are no secrets in Islaam on how to increase taqwaa. There is no secret formula. It is very clear and well-known that righteous deeds increase taqwaa. To do a righteous deed is to consciously seek that which is pleasing to Allaah. We should constantly be seeking the pleasure of Allaah. Naturally that means increasing our awareness of Allaah. When we fall into evil, when we are weakening our faith, the wrongful act itself weakens our faith, because what is connected with it is forgetfulness of Allaah and what comes with that forgetfulness ultimately is misery, a state of misery.

As we have said, with the remembrance of Allaah comes true happiness, the happiness that can remain with us, happiness in the sense of contentedness which can remain with us through times of ease as well as times of difficulty.

What comes with forgetfulness of Allaah is a state of misery, it is a state where we are mostly concerned with material things, trying to fulfill our endless quest for them, trying to achieve happiness through them and being incapable of doing so.

This is why Allaah says in the Qur’aan, "Whoever turns away from my remembrance will find himself, or herself, in a miserable life". And the Prophet sallallaahu `alayhi wa sallam emphasized that by saying, "The slave or worshipper of the Dirham and Deenaar (in our context, the Dollar; the worshipper of money), will always be miserable." One who makes money the entire purpose of life will never be satisfied, he said the more they have they more they want. Also, when they attain so much they cannot use it because they are worried about people trying to steal it. Therefore, there is just a constant state of turmoil that a person gets caught up in. That’s the state of those who have forgotten Allaah.

We must always therefore strive to establish the fundamentals. We cannot build closeness to Allaah without the fundamentals. If the fundamentals are not in order, then no matter what additional things we do, they will not bring us closer to Allaah. We cannot give precedence to secondary acts over the fundamental acts as in the case, for example, of salaat al fajr.

We have the practice among some people that if they come to the masjid and the jam`aah has begun, they will still seek to do the two rakah sunnah before joining the jama’ah, believing that this sunnah is a sunnah mu’akkadah - an emphasized sunnah that the prophet Muhammad sallallaahu `alayhi wa sallam never left. It is true, he never left these sunnah, even when he was traveling, when he would drop all of the sunnah, he would always pray the two rakkah before fajr, emphasizing that it is very strongly recommended.

However if the compulsory prayer has begun then this is not the time to do those sunnah. The Prophet sallallaahu `alayhi wa sallam had said whenever the compulsory prayer has been called for no other prayer is acceptable except that prescribed prayer. There is a principle drawn from that in Islaamic law, that you do not give precedence to sunnah over fard, voluntary over the compulsory.

We always have to build our base first and foremost, by concentrating on the compulsory. This is where our greatest emphasis should be. And the sunnah is in addition, to help us. If we look at sunnah practices they are there to help us with the compulsory. They help to fill the void created by laxity or deficiencies in our compulsory and at the same time give us more fervor and prepare us in the best manner for the compulsory. When we do sunnah before the fard, what are we doing is preparing ourselves to deal with the fard. This is why it is important to keep that sunnah there to help us, because if you jump straight into the fard coming out of a work situation, usually you are carrying all of your environment, all of your experiences there with you.

Whereas if you do sunnah first, you have to start bringing yourself into a correct frame of mind. This is worship. This is why we are instructed whenever we go to the masjid we should pray two rak`ahs before sitting down. When you sit down, your friend next to you, you start talking about this and that and the other - you forget you are in the masjid. By praying before sitting down, you put yourself in that proper frame of mind, help prepare yourself for the compulsory.

The two are there, side by side, but our primary emphasis should be on the compulsory. With all the various acts which we are trying to build on top of that, by engaging in the voluntary, inshaa’ Allaah we will achieve that status, that high status that Allaah has identified as being a "friend of Allaah". This is something worthy for each and everyone of us to seek.

Courtesy Of: Islaam.com

La ilaha ill-Allah, Muhammadur Rasulullah

No Guest-Voting&nbsp&nbsp
IP Logged

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

“To proceed, I indeed advice both myself and you to fear Allah, to praise Him as he deserves to be praised, to combine hope and fear, and to unite persistency with supplication (and prayer). For indeed, Allah praised Zakariyyah and the members of his household by saying:

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” (Qur’an 21:90)

And know, O slaves of Allah….that Allaah has taken covenants from you, and that He has purchased (from you) that which is little and fleeting for that which is plentiful and everlasting. Here among you is the Book of Allah, whose wonders never run out, and whose light never extinguishes. Believe in Allah’s speech, be sincere to His Book, and seek light from it for the Day of Darkness. Indeed, you have been created only to worship (Allah). And Allah has entrusted you to noble scribes [the blessed angels who record our deeds] who know what you do. Also know, O slaves of Allah, you come and go (on this earth) for an appointed time, and when it is that your time will come you do not know. If your are able to coincide your appointed time with a deed that you are performing for the sake of Allah, then do so. But you will not be able to do so except with Allah’s help…There are people who spent their lives for others, all the while forgetting themselves (i.e. their duties towards their Lord); I forbid you from becoming like them. So hasten, hasten (to perform good deeds), and then there will be salvation, salvation! Verily, you are being pursued from behind by that which travels with greet speed (ie, the time of your life).”

According to another account, Abu Bakr radiyallaahu `anhu also said,

“Where are the brothers you once knew? Where are the companions you once knew? They have reached where they were meant to go, having been met by the deeds they performed in their days gone by. They reside there (in the Hereafter) either in misery or happiness. Where are the arrogant tyrants who built the townships and encircled them with walls? They are now underneath stones and wells. Where are those whos faces were beautiful and full of light, those who were impressed by their youth? Where are the kings? Where are those who were granted victory on the fields of war? Time has caused them to decay, and they are now in the darkness of their graves. There is no goodness in saying that which is not spoken for the countenance of Allah, There is no goodness in wealth that is not spent in the path of Allah. There is no goodness in a person whose ignorance has overcome his forbearance. And there is no goodness in a person who, when it comes to doing something for the sake of Allah, fears the blame of a blamer. Between Allah and any person there is no familial relation, and so none can hope to receive anything from Him through such a relationship ( i.e. since no one is related to Allah, none can hope for the kind of help they receive from relatives on this earth based on family loyalty and love), nor can one hope that Allah will save him from evil (based on the same reason.) He gives goodness and saves from evil only through obedience to Him and the following of His commands. there is no such thing as something that is good if it leads to the Hellfire, and there is no such thing as something that is evil if it leads to Paradise…Because you are needy and poor (to Allah), I advice you to fear Allah, to praise Him as He deserves to be praised – and to ask for His forgiveness; for indeed, He is oft-forgiving. I have said what I needed to say, and I ask Allah for forgiveness, for both myself and you.”

*****

“There are five dark matters and five lamps (to illuminate them (or in some cases, to counteract them)). Love of this world is darkness, and At-Taqwa (piety, righteousness, the fear of Allaah) is its lamp. Sin is darkness, and its lamp is repentance. The grave is darkness, and its lamp is (the phrase) ‘None has the right to be worshipped but Allah, and Muhammad is the Messenger of Allah.’ The Hereafter is darkness and its lamp is the good deed. The Siraat (the bridge over Hellfire that every person will have to cross in the Hereafter) is darkness, and its lamp is certainty of Faith.”

*****

Ausat ibn Ismaa’eel (may Allah have mercy on him) reported that, one year after the Prophet’s Death, he heard Abu Bakr radiyallaahu `anhu deliver the following sermon:

“The messenger of Allah stood among us the previous year just as I am standing here before you today.”

Abu Bakr radiyallaahu `anhu then began to cry; according to one account, he cried so uncontrollably that he was not able to speak for a while. Finally, after a long pause, Abu Bakr radiyallaahu `anhu continued,

“O people, ask Allah for well-being (physical, but especially spiritual well-being; and also, well-being in the hereafter), for with the exception of certainty of Faith, there is nothing better that He gives to anyone than well-being. Always be truthful for truthfulness is the companion of piety – and both of them are in Paradise. And beware of lying, for it is indeed the companion of wickedness, and both of them are in the Hellfire. Do not break off ties of family relationships; do not plot against one another; do not despise one another; do not be jealous of one another – but instead be slaves of Allah, brothers unto one another.”

*****

Az-Zubair ibn Al-’Awwaam radiyallaahu `anhu reported that Abu Bakr radiyallaahu `anhu said during one of his sermons,

“O group of Muslims, be shy of Allah (the Possessor of Might and Majesty), for by the one Who has my soul in His Hand, I seek cover when I go out to relieve myself in the wide-open desert by using my robe as a veil. I do so out of shyness to Allah, the Possessor of Might and Majesty.”

In The Qur'an, Allah says that He loves believers who are patient, and believers who have taqwa

Gaining more taqwa is an important key to earning God's love, and an important way to achieve sincerity and peace

This quote is from IOL:

In its very beginning, the Qur’an opens its door to the pious: “This is the Book about and in which there is no doubt, a guidance for the pious” (Al-Baqarah: 2), and calls on people to live in accordance with it so that they may be pious: “O men! Worship your Lord, Who created you and those before you, so that you may be pious” (Al-Baqarah: 21) (and protect yourselves from His punishment)

The most lovable act in Allah’s sight is piety (Taqwa (piety)), His most purified servants are the pious, ...........

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 21 July 2009 at 1:14pm

The ignorant people complain to people about Allah and this is the highest degree of ignorance , for if he had known his Lord, he would not have complained about Him, and if he had known the people, he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him,

“O you! By Allah, you have done nothing but complain about He Who has mercy for you, to the one who has no Mercy for you.”

The following verses have been mentioned about the meaning of the previous statement of the predecessor.

When you complain to a son of Adam

Verily you complain about the Most Merciful

to the one who does not pity

On the contrary, the person who is profoundly knowledgeable about Allah complains to Allah alone. And the most knowledgeable person about Allah is the one who complains about himself to Allah and never to people. He complains about the causes that made people do wrong to him.

Therefore, there are three levels:

the lowest one is to complain about Allah to His creatures

the middle one is to complain about His creatures to Him

the highest one is to complain about yourself to Him.

Taken from Imam ibn al-Qayyim’s al-Fawa`id

Edited by a well wisher - 21 July 2009 at 1:19pm

La ilaha ill-Allah, Muhammadur Rasulullah

No Guest-Voting&nbsp&nbsp
IP Logged

a well wisherAdmin Group
Religion: Islam(Muslim)
Posts: 8307Forum Rating: 0

Rating: 0 of 0 votes Posted: 22 July 2009 at 10:43am

The jurist of Samarkand says that the person who does one good deed should be weary of four things:

The fear of not being accepted because Allah says:‘Allah only accepts from those who fear.’ [Maidah: 27]

The fear of showing off, for Allah says:‘They have been instructed to worship Allah sincerely; religion is for him Alone.’ [Bayinah: 5]

The fear of preserving the good deed because Allah says:‘Whoever brings a good deed shall have ten times its reward.’ [An`am: 160]

The fear of being deserted in performing good deeds, for Allah says:‘And my guidance cannot come except from Allah, in Him I trust and unto Him I repent’ [Hud: 88]

Excerpted from;The Signs of Fear of Allah; Its Reasons; Its Fruits and Some Poems

You cannot post new topics in this forumYou cannot reply to topics in this forumYou cannot delete your posts in this forumYou cannot edit your posts in this forumYou cannot create polls in this forumYou cannot vote in polls in this forum